24.5
XIX. 1. ΚΑΙ ἐγένετο ὅτε ἐτέλεσεν 5 ᾿Ιησοῦς τοὺς λόγους τούτους,
* weripev ἀπὸ τῆς Γαλιλαίας, καὶ ἦλθεν εἰς τὰ ὅρια τῆς Ιουδαίας aCh. xiii.s3.
Ὀπέραν τοῦ ᾿Ιορδάνου. > , > a a ἐθεράπευσεν αὐτοὺς ἐκεῖ.
2. καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, καὶ b Ch. iv. 15. 4. Καὶ προσῆλθον αὐτῷ ot! Φαρισαῖοι
πειράζοντες αὐτόν, καὶ λέγοντες αὐτῷ, “Ei ἔξεστιν ἀνθρώπῳ 5
a A A , , ἀπολῦσαι τὴν yuvatka αὐτοῦ κατὰ πᾶσαν αἰτίαν ;”’
4. Ὁ δὲ
ἀποκριθεὶς εἶπεν αὐτοῖς, “OuK ἀνέγνωτε ὅτι ὁ ποιήσαςδ ἀπ
a » \ a eel Tener} \ 3 κ“ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς, 5. καὶ εἶπεν, ΄ Ἕνεκεν
τούτου “καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα: καὶ dX θή 6 a 9 κος \» ς δύ > , προσκολληθήσεται ὃ τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἷς σάρκα
1 οι omitted in BCLA al. 5 SSBL omit ανθρωπω.
2 autw omitted in NBCLE ai. *S8BDL omit αυτοις.
c Mk. x. 7. Eph. v. 31, fr. Gen. ii. 24.
D has it.
ὄκτισας in B, 1, 22, 33, 124, sah. cop. (W.H.).
5 The simple κολληθησεται in BD al. (modern editors).
from the Sept.
true one, for Mk.’s statement may mean that Peraea was the first reached station (Holtz., H. C.), implying a journey on the eastern side. The suggestion that the writer of the first Gospel lived on the eastern side, and means by πέραν the western side (Delitsch and others), has met with little favour.—Ver. 2. ἠκολού- θησαν: the crowds follow as if there had been no interruption, in Mt.; in Mk., who knows of a time of hiding (ix. 30), they reassemble (x. 1).---ἐθερά- πευσεν a. éxet: a healing ministry com- mences in the south; in Mk. a teaching ministry (x. 1).
Vv. 3-9. The marriage question (Mk. x. 2-9).—Ver. 3. Φ. πειράζοντες: Pharisees again, tempting of course; could not ask a question at Jesus without sinister motives.—el ἔξεστιν: direct question in indirect form, vide on xii. 1Ο.---ἀπολῦσαι ... κατὰ πᾶσαν αἰτίαν: the question is differently formulated in the two accounts, and the answer differently arranged. In Mk. the question is abso- lute = may aman put away his wife at all? in Mt. relative = may,etc. . . . for every reason? Under the latter form the question was an attempt to draw Jesus into an internal controversy of the Jewish schools as to the meaning of Deut. xxiv. 1, and put Him in the dilemma of either having to choose the unpopular side of the school of Shummai,
who interpreted YJ NYY strictly,
or exposing Himself to a charge of laxity by siding with the school of Hillel. It was a petty scheme, but
The compound (T.R.) is
characteristic. Whether the interrogants knew what Jesus had taught on the sub- ject of marriage and divorce in the Sermon on the Mount is uncertain, but in any case all scribes and Pharisees knew by this time what to expect from Him. For κατὰ in the sense of propter, vide instances in Hermann’s Viger, 632, and Kypke.—Ver. 4. οὐκ ἀνέγνωτε: the words quoted are to be found in Gen. i. 27, ii. 24.—6 κτίσας: the participle with article used substantively = the Creator. --ἀπ᾿ ἀρχῆς goes along with what follows, Christ’s purpose being to em- phasise the primitive state of things. From the beginning God made man, male and female; suited to each other, need- ing each other.—dpoev καὶ θῆλυ: “one male and one female, so that the one should have the one; for if He had wished that the male should dismiss one and marry another He would have made more females at the first,’”? Euthy.— Ver. 5. καὶ εἶπεν: God said, though the words as they stand in Gen. may be a continuation of Adam’s reflections, or a remark of the writer.—é€vexey τούτου : connected in Gen. with the story of the woman made from the rib of the man, here with the origin of sex. The sex principle imperiously demands that all other relations and ties, however inti- mate and strong, shall yield to it. The cohesion this force creates is the greatest possible.—ol δύο: these words in the Sept. have nothing answering to them in the Hebrew, but they are true to the spirit ot the original.—eis σάρκα plav: the reference is primarily to the physical